Acts 27
Commentary from 13 fathers
And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us.
ἐπιβάντες δὲ πλοίῳ Ἀδραμυττηνῷ μέλλοντες πλεῖν τοὺς κατὰ τὴν Ἀσίαν τόπους ἀνήχθημεν, ὄντος σὺν ἡμῖν Ἀριστάρχου Μακεδόνος Θεσσαλονικέως,
Вше́дше же въ кора́бль а҆драмѵ́тскїй, восхотѣ́вше плы́ти во а҆сі̑йскаѧ мѣ̑ста, ѿвезо́хомсѧ, сꙋ́щꙋ съ на́ми а҆рїста́рхꙋ македо́нѧнинꙋ ѿ солꙋ́нѧ.
Aristarchus is profitably present and accompanies Paul, since he must report in Macedonia everything that happened to Paul.
Commentary on Acts
And the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.
τῇ τε ἑτέρᾳ κατήχθημεν εἰς Σιδῶνα· φιλανθρώπως τε ὁ Ἰούλιος τῷ Παύλῳ χρησάμενος ἐπέτρεψε πρὸς τοὺς φίλους πορευθέντα ἐπιμελείας τυχεῖν.
Въ дрꙋгі́й же приста́хомъ въ сїдѡ́нѣ: человѣколю́бїе же і҆ꙋ́лїй па́ѵлови дѣ́ѧ, повелѣ̀ къ дрꙋгѡ́мъ ше́дшꙋ прилѣжа́нїе {посо́бїе} ᲂу҆лꙋчи́ти.
Aristarchus accompanies Paul for a while. He is fittingly and usefully present with the intention of reporting everything concerning him in Macedonia.
Catena on the Acts of the Apostles 27.1-3
"And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. Julius gave Paul liberty," it says, acting "courteously, that he might refresh himself;" as it was but natural that he should be much the worse from his bonds and the fear, and the being dragged hither and thither. See how the writer does not hide this either, that Paul wished "to refresh himself."
Homily on Acts 53
"Julius, treating Paul kindly." And it was natural to lead and support Paul, who was weighed down by chains and fear. Notice how the writer does not conceal the fact that Paul was in need of care for himself.
Commentary on Acts
And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.
κἀκεῖθεν ἀναχθέντες ὑπεπλεύσαμεν τὴν Κύπρον διὰ τὸ τοὺς ἀνέμους εἶναι ἐναντίους,
И҆ ѿтꙋ́дꙋ ѿве́зшесѧ приплы́хомъ въ кѵ́пръ, занѐ вѣ́три бѧ́хꙋ проти́вни:
Again trials, again contrary winds. See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm.
Homily on Acts 53
And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia.
τό τε πέλαγος τὸ κατὰ τὴν Κιλικίαν καὶ Παμφυλίαν διαπλεύσαντες κατήλθομεν εἰς Μύρα τῆς Λυκίας.
пꙋчи́нꙋ же, ꙗ҆́же проти́вꙋ кїлїкі́и и҆ памфѷлі́и, преплы́вше, прїидо́хомъ въ мѵ́ры лѷкі̑йскїѧ.
Again trials, again contrary winds. See how the life of the saints is so composed of all these things: he escaped the court, and they fall into a shipwreck and a storm.
Catena on the Acts of the Apostles 27.4-5
See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the open sea, but they always sailed near the land.
Homily on Acts 53
And sailing through the sea of Cilicia and Pamphylia, we came to Lystrus, which is of Lycia. For Lystrus, in Greek, it is written Smyrna, for which Jerome in the book of Hebrew names puts Myra: which I think is found thus in some Codices, because in Greek μύῤῥα is called Smyrna. Furthermore, in the psalm where we sing: Myrrh, and aloes, and cassia (Psalm XLIV), in Greek it is written thus: Smyrna, and stacte, and cassia.
Retractions on Acts
And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein.
κἀκεῖ εὑρὼν ὁ ἑκατοντάρχης πλοῖον Ἀλεξανδρῖνον πλέον εἰς τὴν Ἰταλίαν ἐνεβίβασεν ἡμᾶς εἰς αὐτό.
И҆ та́мѡ ѡ҆брѣ́тъ со́тникъ кора́бль а҆леѯандрі́йскїй пловꙋ́щь во і҆талі́ю, всади́ ны во́нь.
"A ship of Alexandria," it says. It is likely that both those in the former ship would bear to Asia the report of what had befallen Paul, and that these would do the same in Lycia. See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the open sea, but they always sailed near the land.
Homily on Acts 53
A ship, he says, "Alexandrian, sailing to Italy." Probably they too had departed for Asia Minor to announce what had happened to Paul, as Aristarchus had for Macedonia.
Commentary on Acts
And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone;
ἐν ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες καὶ μόλις γενόμενοι κατὰ τὴν Κνίδον, μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου, ὑπεπλεύσαμεν τὴν Κρήτην κατὰ Σαλμώνην,
Во мнѡ́ги же дни̑ ко́снѡ пла́вающе и҆ є҆два̀ бы́вше проти́вꙋ кні́да, не ѡ҆ставлѧ́ющꙋ на́съ вѣ́трꙋ, приплы́хомъ под̾ кри́тъ при салмѡ́нѣ:
And after we had sailed slowly for many days, and with difficulty had come against Chios. It is better read as against Cnidus, which is an island opposite Asia.
Commentary on Acts
And, hardly passing it, came unto a place which is called The fair havens; nigh whereunto was the city of Lasea.
μόλις τε παραλεγόμενοι αὐτὴν ἤλθομεν εἰς τόπον τινὰ καλούμενον Καλοὺς λιμένας, ᾧ ἐγγὺς ἦν πόλις Λασαία.
є҆два́ же и҆збира́юще кра́й, прїидо́хомъ на мѣ́сто нѣ́кое, нарица́емое до́брое приста́нище, є҆мꙋ́же бли́з̾ бѣ̀ гра́дъ ласе́й.
We came to a certain place, which is called Fair Havens. THESE Fair Havens, not THIS Fair Havens.
Retractions on Acts
Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them,
Ἱκανοῦ δὲ χρόνου διαγενομένου καὶ ὄντος ἤδη ἐπισφαλοῦς τοῦ πλοὸς διὰ τὸ καὶ τὴν νηστείαν ἤδη παρεληλυθέναι, παρῄνει ὁ Παῦλος
Мно́гꙋ же вре́мени минꙋ́вшꙋ и҆ сꙋ́щꙋ ᲂу҆жѐ небезбѣ́днꙋ пла́ванїю, зане́же и҆ по́стъ ᲂу҆жѐ бѣ̀ преше́лъ, совѣ́товаше па́ѵелъ,
By "the fast" here, I suppose he means that of the Jews. For they departed thence a long time after the Pentecost, so that it was much about midwinter that they arrived at the coasts of Crete. And this too was no slight miracle, that they also should be saved on his account.
Homily on Acts 53
"because the fast was now over." Here the fast means that of the Jews. For after Pentecost he departed from there after a long time, as if to come to the parts of Crete almost in the winter itself. Behold, Paul now prophesies again, telling them that they would be shipwrecked. [AMMONIUS]
Commentary on Acts
I think Paul is speaking here of the Jewish fast, since he had departed a long time after Pentecost, so that he arrived at the borders of Crete almost by winter.
Commentary on Acts
And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.
λέγων αὐτοῖς· ἄνδρες, θεωρῶ ὅτι μετὰ ὕβρεως καὶ πολλῆς ζημίας οὐ μόνον τοῦ φόρτου καὶ τοῦ πλοίου, ἀλλὰ καὶ τῶν ψυχῶν ἡμῶν μέλλειν ἔσεσθαι τὸν πλοῦν.
глаго́лѧ и҆̀мъ: мꙋ́жїе, ви́ждꙋ, ꙗ҆́кѡ съ досажде́нїемъ и҆ мно́гою тщето́ю не то́кмѡ бре́мене и҆ кораблѧ̀, но и҆ дꙋ́шъ на́шихъ хо́щетъ бы́ти пла́ванїе.
See [Paul's] modesty: in order that he may not appear to prophesy but to speak as if from supposition, he says "I see." They would have not received his words if he had pronounced them at once. In the first place he prophesies and says, "God, whom I worship," thus leading them. How would have it happened without a loss of lives? There surely would be such a loss if God did not save them.
Catena on the Acts of the Apostles 27.10
And observe how unassuming the expression is. That he may not seem to prophesy, but to speak as of conjecture, "I perceive," says he. For they would not have received it, had he said this at the outset. In fact he does prophesy on this former occasion, as he does afterward, and says there, "The God whom I serve," leading them on. Then how comes it that it was not "with loss" of any "of their lives?" It would have been so, but that God brought them safe through it. For as far as depended on the nature of the thing, they had perished, but God prevented it.
Homily on Acts 53
Even if the shipwreck did not occur to them with loss of lives according to his word. For this would have happened as far as the nature of the thing was concerned, if God had not preserved them. For through him he also caused those men to be saved. The shipwreck that took place, then, occurred because the season was bad, since the storm was great. The marvel is greater, that in such a season they were saved from the dangers, both the Apostle himself and through him the rest. Therefore he was not proved false.
Commentary on Acts
But to show that he is not prophesying, but speaking by conjecture, he expresses himself thus: "I perceive," – because they would not have immediately believed him even if he had said this as a prophet.
Commentary on Acts
Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.
ὁ δὲ ἑκατοντάρχης τῷ κυβερνήτῃ καὶ τῷ ναυκλήρῳ ἐπείθετο μᾶλλον ἢ τοῖς ὑπὸ τοῦ Παύλου λεγομένοις.
Со́тникъ же ко́рмчїѧ и҆ наѵкли́ра послꙋ́шаше па́че, не́жели па́ѵломъ глаго́лемыхъ.
Then, to show that it was not from conjecture that he so spake, the master of the ship said the contrary, and he a man of experience in the matter: so far was it from being the case that Paul's advice was given from conjecture. Moreover, the place suggested this same which the master said, "being not commodious;" and it was evident that from conjecture "the more part advised" as they did, rather than Paul.
Homily on Acts 53
"But the centurion was more persuaded by the pilot and the owner of the ship." The centurion did not pay attention to what was said by Paul, being persuaded rather by those experienced in navigation, who were more inclined to prevail than by a passenger inexperienced in seamanship. And from this he teaches that the error is of judgment and not of chance. For that it is possible by nature to avoid danger, experience itself teaches not to plunge oneself down, since, as is beyond doubt, a thing carries danger, with fortune and fate lying asleep over what has gone before, or indeed awake yet unable to act against the deliberate choice of humans, by which they conduct and carry matters relating to themselves as they wish, as also those who traveled with Paul. For they acted according to choice, because immediately, having met a favorable wind, they gladly completed the voyage. [AMMONIUS]
Commentary on Acts
But the centurion trusted the helmsman and the shipmaster. Shipmasters in Greek, in Latin are called navicularius.
Commentary on Acts
And he trusted the pilot more. The pilot in Greek is called the master of the ship.
Retractions on Acts
The Evangelist says that "the centurion trusted the helmsman and the captain of the ship more." He did this on the assumption that one should rather listen to people experienced in sailing than to a passenger inexperienced in this matter. Thus, this was an error of his mind, not of fortune.
Commentary on Acts
And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west.
ἀνευθέτου δὲ τοῦ λιμένος ὑπάρχοντος πρὸς παραχειμασίαν οἱ πλείους ἔθεντο βουλὴν ἀναχθῆναι κἀκεῖθεν, εἴ πως δύναιντο καταντήσαντες εἰς Φοίνικα παραχειμάσαι, λιμένα τῆς Κρήτης βλέποντα κατὰ λίβα καὶ κατὰ χῶρον.
Не добрꙋ́ же приста́нищꙋ сꙋ́щꙋ ко ѡ҆зимѣ́нїю, мно́зи совѣ́тъ даѧ́хꙋ ѿвезти́сѧ ѿтꙋ́дꙋ, а҆́ще ка́кѡ возмо́гꙋтъ, дости́гше фїнїкі́и, ѡ҆зимѣ́ти въ приста́нищи кри́тстѣмъ, зрѧ́щемъ къ лі́вꙋ и҆ къ хѡ́рꙋ.
Since Paul was a prophet, he announced the danger, which would have threatened them on the ship. But he was not able to convince them to spend the winter in Crete, so that it was not fate that dragged them into danger but their will.
Catena on the Acts of the Apostles 27.10
If by any means they might reach Phoenix to spend the winter, a port of Crete looking toward the southwest and northwest. The southwest wind, which in Greek is called λίψ, blows between the south and west, inclining; Corus, however, toward the north and west, but more deflected toward the west. It is clear, therefore, that the region of Phoenix had Crete to the west, and so its port of Crete looked in some places to the southwest; and in some places to the northwest, for that reason, whether the southwest wind or the northwest wind blew, they could sail from Crete to Phoenix. But even if the south wind itself, that is, the meridian wind, blew, they could nonetheless navigate to Phoenix with a wavering direction of rudders and with the trimming of sails, if divine judgments did not hinder them. Wherefore it is subsequently added:
Retractions on Acts
And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete.
Ὑποπνεύσαντος δὲ νότου δόξαντες τῆς προθέσεως κεκρατηκέναι, ἄραντες ἆσσον παρελέγοντο τὴν Κρήτην.
Дхнꙋ́вшꙋ же ю҆́гꙋ, мнѣ́вше во́лю свою̀ ᲂу҆лꙋчи́ти, воздви́гше вѣ̑трила, плы́хꙋ вскра́й кри́та.
13–15Mark then the providential ordering of the events: first indeed, "when the south wind blew softly, supposing they had obtained their purpose," they loosed the vessel, and came forth; then when the wind bore down upon them, they gave way to it driving them, and were with difficulty saved.
Homily on Acts 53
"And the south wind gently blowing, thinking that they had obtained their purpose." When they had left the harbor of Finicena, thinking that they could reach their destination with a harbor, suddenly the wind called Euroaquilo began to blow very violently against them. Then the ship, with folded sails, began to be swept along through the waters, so that, when passing the island of Cauda, they were losing the boat and, undergirding the ship with ropes, they tried to save it. But, as the winds intensified, they were in such great danger that they could see neither sun nor stars for many days. Then Paul, telling of a promise from the Lord that he had heard in his sleep, gave courage to the others, saying that, except for the ship itself, God had given him all the people who were voyaging with him. On the fourteenth day, as, with the storm still raging, the seamen had decided to flee, Paul said that everyone could not be saved unless the seamen remained in the ship. Then the soldiers, cutting off the ropes, deemed it preferable to give up the boat.
Complexiones on the Acts of the Apostles
But not long after there arose against it a tempestuous wind, called Euroclydon.
μετ᾿ οὐ πολὺ δὲ ἔβαλε κατ᾿ αὐτῆς ἄνεμος τυφωνικὸς ὁ καλούμενος Εὐροκλύδων.
Не по мно́зѣ же возвѣ́ѧ проти́венъ є҆мꙋ̀ вѣ́тръ бꙋ́ренъ, нарица́емый є҆ѵроклѵ́дѡнъ.
A Typhonic wind sent itself against them. Another Latin translation says: A tempestuous wind. For Typhus in Greek is called inflation in Latin.
Commentary on Acts
And when the ship was caught, and could not bear up into the wind, we let her drive.
συναρπασθέντος δὲ τοῦ πλοίου καὶ μὴ δυναμένου ἀντοφθαλμεῖν τῷ ἀνέμῳ ἐπιδόντες ἐφερόμεθα.
Восхище́нꙋ же бы́вшꙋ кораблю̀ и҆ не могꙋ́щꙋ сопроти́витисѧ вѣ́трꙋ, вда́вшесѧ волна́мъ носи́ми бѣ́хомъ.
It should be known that to say "face the wind" of a ship is not to be taken in the literal sense. For that expression applies only to a person. Therefore one must not constantly interpret Scripture literally. [AMMONIUS]
Commentary on Acts
And when the ship was caught, and could not face the wind, etc. Another Translation more clearly states: And when the ship was caught, they could not face the wind, and yielded the ship to the wind, and began to gather the sails. Then we ran under an island which is called Clauda, which they could not reach, but lifeboats were sent to help the ship, girding it. They also lowered anchors, fearing they might run aground in the Syrtes. This shows that ropes from the middle of the side of the ship were lowered on both sides around its front parts, attached to anchors that were towed. Similarly, in our, that is, the British sea, they are accustomed to place millstones under the ship's stern to slow it down. They did this to retard the ship's progress, so that it might not rush into the Syrtes, terrifying even to hear about, which draw everything to them. Hence Sallustius says they were named from the dragging.
Commentary on Acts
And running under a certain island which is called Clauda, we had much work to come by the boat:
νησίον δέ τι ὑποδραμόντες καλούμενον Κλαύδην μόλις ἰσχύσαμεν περικρατεῖς γενέσθαι τῆς σκάφης,
Ѻ҆́стровъ же нѣ́кїй мимоте́кше, нарица́ющьсѧ клаѵді́й, є҆два̀ возмого́хомъ ᲂу҆держа́ти ладїю̀:
It came to pass, after Paul went out of the island Gaudomeleta,
Constitutions of the Holy Apostles
16–17We could scarcely obtain the lifeboat. After it was taken, they used auxiliary ropes. The lifeboat or Catascopos is a light boat, made of wicker and covered with rawhide. It is called in Greek from the act of viewing, because sailors or pirates on such a vessel used to observe lands and shores. Thus, when they had launched this lifeboat into the sea to help the larger ship, they could scarcely hold onto it, lest it slip, due to the seething wave.
Commentary on Acts
16–17And the south wind blowing softly, they thought they had obtained their purpose, etc., we could scarcely retain the boat. We wrote in the first book, following Isidore, that the boat was a light vessel, woven from wicker and covered with rawhide; but subsequently, upon perusing the writings of others, we found that boats are also called small vessels hollowed out of a single tree, which the Greeks call monoxylas.
Retractions on Acts
Which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven.
ἣν ἄραντες βοηθείας ἐχρῶντο ὑποζωννύντες τὸ πλοῖον· φοβούμενοί τε μὴ εἰς τὴν Σύρτιν ἐκπέσωσι, χαλάσαντες τὸ σκεῦος οὕτως ἐφέροντο.
ю҆́же востѧ́гше, всѧ́кимъ ѡ҆́бразомъ помога́хꙋ, подтвержда́юще кора́бль: боѧ́щесѧ же, да не въ сѵ́рть {въ мє́лкаѧ мѣ̑ста} впадꙋ́тъ, низпꙋсти́вше па́рꙋсъ, си́це носи́ми бѣ́хꙋ.
They were being carried under control with a newly lowered sail. Another translation places it thus: "Fearing that they might fall into the Syrtic, they loosened the ropes and thus were being carried."
Commentary on Acts
And we being exceedingly tossed with a tempest, the next day they lightened the ship;
σφοδρῶς δὲ χειμαζομένων ἡμῶν τῇ ἑξῆς ἐκβολὴν ἐποιοῦντο,
Вельми́ же ѡ҆бꙋрева́ємымъ на́мъ, на ᲂу҆́трїе и҆змета́нїе творѧ́хꙋ,
18–20Then, severe the storm, deep the darkness: and that they may not forget, the vessel also goes to pieces, and the corn is flung out and all beside, that they may not have it in their power after this to be shameless. For this is why the vessel goes to pieces, and their souls are tightly braced. Moreover, both the storm and the darkness contributed not a little to his obtaining the hearing he did.
Homily on Acts 53
And the third day we cast out with our own hands the tackling of the ship.
καὶ τῇ τρίτῃ αὐτόχειρες τὴν σκευὴν τοῦ πλοίου ἐρρίψαμεν.
и҆ въ тре́тїй де́нь свои́ми рꙋка́ми ꙗ҆́дрило кора́бленое и҆зверго́хомъ.
And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.
μήτε δὲ ἡλίου μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου, λοιπὸν περιῃρεῖτο πᾶσα ἐλπὶς τοῦ σῴζεσθαι ἡμᾶς.
Ни со́лнцꙋ же, ни ѕвѣзда́мъ ꙗ҆́вльшымсѧ на мнѡ́ги дни̑, и҆ зимѣ̀ не ма́лѣ належа́щей, про́чее ѿима́шесѧ наде́жда всѧ̀, є҆́же спасти́сѧ на́мъ.
But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.
Πολλῆς δὲ ἀσιτίας ὑπαρχούσης τότε σταθεὶς ὁ Παῦλος ἐν μέσῳ αὐτῶν εἶπεν· ἔδει μέν, ὦ ἄνδρες, πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν.
Мно́гꙋ же неѧде́нїю сꙋ́щꙋ, тогда̀ ста́въ па́ѵелъ посредѣ̀ и҆́хъ, речѐ: подоба́ше ᲂу҆́бѡ, ѽ, мꙋ́жїе, послꙋ́шавше менє̀, не ѿвезти́сѧ ѿ кри́та и҆ и҆збы́ти досажде́нїѧ сегѡ̀ и҆ тщеты̀:
Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. One is not likely to have a good reception, when he chides in the midst of calamity; but when he tells them what more there is to come of the calamity, and then predicts the good, then he is acceptable. Therefore he attacks them then first, when "all hope that they should be saved was taken away": that none may say, Nothing has come of it. And their fear also bears witness.
Homily on Acts 53
After such a prolonged storm, he addresses them not with reproach, but wishes that in the future they would believe him, and presents what happened as testimony to the truth of what he had told them. Then he predicts two things, namely: that the ship will perish, but those on it will be saved, and that they will be cast upon an island.
Commentary on Acts
And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.
καὶ τὰ νῦν παραινῶ ὑμᾶς εὐθυμεῖν· ἀποβολὴ γὰρ ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν πλὴν τοῦ πλοίου.
и҆ сѐ, нн҃ѣ молю̀ вы̀ благодꙋ́шствовати, поги́бель бо ни є҆ди́нѣй дꙋшѝ ѿ ва́съ бꙋ́детъ, ра́звѣ кораблѧ̀:
22–26And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved - which thing he spoke not of conjecture, but of prophecy - and that he "must be brought before Caesar." But this that he says, "God hath given thee all," is not spoken boastfully, but in the wish to win those who were sailing in the ship: for he spoke thus, not that they might feel themselves bound to him, but that they might believe what he was saying. "God hath given thee;" as much as to say, They are worthy indeed of death, since they would not listen to thee: however, this is done out of favor to thee.
Homily on Acts 53
For there stood by me this night the angel of God, whose I am, and whom I serve,
παρέστη γάρ μοι τῇ νυκτὶ ταύτῃ ἄγγελος τοῦ Θεοῦ οὗ εἰμι, ᾧ καὶ λατρεύω,
предста́ бо мѝ въ сїю̀ но́щь а҆́гг҃лъ бг҃а, є҆гѡ́же а҆́зъ є҆́смь, є҆мꙋ́же и҆ слꙋжꙋ̀,
Both good and bad angels are among people. Not by chance or without reason was that angel, for example, allotted to be the guardian of Peter or that other one for Paul or those of the children of the church, those that always “behold the face of their Father, who is in heaven.” Concerning these things there can be no doubt that, by the judgment of God, who clearly sees their ranking and the quality of our souls, these angels are allotted to the guardianship of each one of us by a certain mystical allotment according to the dispensation of Christ.
Homilies on Joshua 23.3
23–24"For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Caesar: and, lo God hath given thee all them that sail with thee." So that righteous men, though they may be in a tempest, or on the sea, or in the deep, suffer nothing dreadful, but even save others together with themselves. If here was a ship in danger and suffering wreck, and prisoners were saved for Paul's sake, consider what a thing it is to have a holy man in a house: for many are the tempests which assail us also, tempests far more grievous than these natural ones, but He can also give us to be delivered, if only we obey holy men as those in the ship did, if we do what they enjoin. For they are not simply saved, but themselves also contributed to other men's believing. Though the holy man be in bonds, he does greater works than those who are free.
Homily on Acts 53
For an angel of God stood by me this night. He was not boasting of himself by saying this but was provoking them to faith. For the sea was allowed to be stormy so that by what was heard and by what was not heard, the spiritual grace in Paul might be revealed.
Commentary on Acts
Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.
λέγων· μὴ φοβοῦ, Παῦλε· Καίσαρί σε δεῖ παραστῆναι· καὶ ἰδοὺ κεχάρισταί σοι ὁ Θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ.
глаго́лѧ: не бо́йсѧ, па́ѵле, ке́сарю тѝ подоба́етъ предста́ти, и҆ сѐ, дарова̀ тебѣ̀ бг҃ъ всѧ̑ пла́вающыѧ съ тобо́ю.
“God has granted safety to all,” so that what Homer says appears to be false: “I say that no one can avoid his fate, neither good man nor bad, even though he be noble.” And this means that it is impossible to escape the death that Fate establishes at the moment of birth. Therefore, without Paul, all would have died, if God had not granted life to them out of respect for the righteous. So if it had been sanctioned that all would have died, as it surely appears, he would have died, he that had not eaten for fourteen days and then had been shipwrecked: indeed those false words say, “neither good man nor bad,” so that it was necessary that both the good and the bad died together, being liable together to the evident danger of death. On the contrary, however, Scripture says that the righteous was saved from the evident danger, even though anyone else would have died in that circumstance. God thought it opportune that he go to Rome; God could have placed him in Rome, after taking him from Jerusalem through an angel, as he had put Habakkuk, after he took him from Judea, in Babylon, by the den of lions where Daniel was. But he did not do so, and, nevertheless, showed a miraculous event by saving Paul and his companions. He granted their souls to him, so that he might have benevolence for his brothers, but not the ship and its cargo, because the pious has no consideration for earthly things, nor is grieved by their loss. Here the impious live thanks to the pious; but sometimes the opposite happens, so that the impious dies before his time because of his iniquity, according to the command of God, as Ecclesiastes says, “Be not wicked, and be not stubborn, lest you die before your time.” I think that, thanks to God, these things happen in this way. Everything is possible for the one who believes, but he did not obtain salvation for his companions through faith or prayers but because he believed that what had been said to him would be.
Catena on the Acts of the Apostles 27.25-26
See how, after such a storm, [Paul] does not speak to them by insulting them but desiring that later they will believe him. Therefore he takes the things he had said as a testimony of the truth of those things he will say. And he predicts two events: first, that they will land on an island, lose the ship, but be safe (and this was a prophecy and not a supposition), and second, that "he had to stand before Caesar."
Catena on the Acts of the Apostles 27.21-24
"God hath given thee all them that sail with thee." This is not spoken boastfully, but in the wish to win those who were sailing in the ship: for he spoke thus, not that they might feel themselves bound to him, but that they might believe what he was saying. "God hath given thee;" as much as to say, They are worthy indeed of death, since they would not listen to thee: however, this is done out of favor to thee.
Homily on Acts 53
You cannot deny that the prisoner and the jailers were of unequal merit. And what were the circumstances of that shipwreck involving the apostle and the soldiers? The apostle Paul described a vision afterwards and said that those who were on the ship had been given to him by the Lord. Are we to suppose that he to whom they were given and they who were given to him were of the same merit? Ten righteous people can save a sinful city. Lot together with his daughters was delivered from the fire. His son-in-laws would also have been saved, had they been willing to leave the city. Now, there was surely a great difference between Lot and his son-in-laws. One city out of the five was saved—Zoar, a place that lay under the same sentence as Sodom, Gomorrah, Admah and Zeboiim, but was preserved by the prayers of a holy man. Lot and Zoar were of different merit, but both of them escaped the fire.
Against Jovinianus 2.24
"and behold, God has granted you all." Therefore the idea that things are governed by fate or chance is shown to be false. For if they had not been saved through Paul, all would have been doomed to perish on the ship, this being a gift from God to honor the righteous man. And therefore sometimes the ungodly live because of the righteous, and there are occasions when the opposite happens, and before his time the ungodly man perishes because of his own wickedness, as is said: Do not be overly wicked, nor become hard, for fear that you die in your season. (Eccles. 7:17)
Commentary on Acts
"Behold, God has granted you all those who sail with you." Behold, if it were not for Paul, all who were in the ship would have had to perish. Thus, what was said by Homer is false: Homer says that it is impossible to escape the mortal fate that determines the hour of a person's death together with their birth. But consider: if all were destined to perish, then, by ordinary reckoning, Paul too should have perished, having spent so many days at sea without food! Yes, the false mind said: "Neither the brave man (that is, the valiant) nor the coward escapes fate"… Something entirely different is said in Scripture, namely: "The righteous is delivered out of trouble, and the wicked comes in his stead" (Prov. 11:8). Thus, God granted the souls to Paul, but the ship with everything on it perished. In this way, the ungodly are saved this time for the sake of the righteous. It also happens that the ungodly person perishes prematurely because of his own ungodliness, as Ecclesiastes says: "Do not give yourself over to sin, and do not be foolish: why should you die before your time?" (7:18).
Commentary on Acts
Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.
διὸ εὐθυμεῖτε, ἄνδρες· πιστεύω γὰρ τῷ Θεῷ ὅτι οὕτως ἔσται καθ᾿ ὃν τρόπον λελάληταί μοι.
Тѣ́мже дерза́йте, мꙋ́жїе, вѣ́рꙋю бо бг҃ови, ꙗ҆́кѡ та́кѡ бꙋ́детъ, и҆́мже ѡ҆́бразомъ рече́но мѝ бы́сть:
Howbeit we must be cast upon a certain island.
εἰς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν.
во ѻ҆́стровъ же нѣ́кїй подоба́етъ на́мъ приста́ти.
But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country;
Ὡς δὲ τεσσαρεσκαιδεκάτη νὺξ ἐγένετο διαφερομένων ἡμῶν ἐν τῷ Ἀδρίᾳ, κατὰ μέσον τῆς νυκτὸς ὑπενόουν οἱ ναῦται προσάγειν τινὰ αὐτοῖς χώραν.
И҆ є҆гда̀ четвертаѧна́десѧть но́щь бы́сть, носи̑мымъ на́мъ во а҆дрїа́тстѣй (пꙋчи́нѣ), въ полꙋ́нощи непщева́хꙋ кора́бленицы, ꙗ҆́кѡ приближа́ютсѧ къ нѣ́коей странѣ̀,
And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms.
καὶ βολίσαντες εὗρον ὀργυιὰς εἴκοσι, βραχὺ δὲ διαστήσαντες καὶ πάλιν βολίσαντες εὗρον ὀργυιὰς δεκαπέντε·
и҆ и҆змѣ́ривше глꙋбинꙋ̀ ѡ҆брѣто́ша саже́ней два́десѧть: ма́лѡ же преше́дше и҆ па́ки и҆змѣ́ривше, ѡ҆брѣто́ша саже́ней пѧтьна́десѧть.
Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day.
φοβούμενοί τε μήπως εἰς τραχεῖς τόπους ἐκπέσωμεν, ἐκ πρύμνης ρίψαντες ἀγκύρας τέσσαρας ηὔχοντο ἡμέραν γενέσθαι.
Боѧ́щесѧ же, да не ка́кѡ въ прꙋ̑днаѧ мѣ̑ста впадꙋ́тъ, ѿ но́са кораблѧ̀ ве́ргше кѡ́твы четы́ри, молѧ́хомсѧ, да де́нь бꙋ́детъ.
And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,
Τῶν δὲ ναυτῶν ζητούντων φυγεῖν ἐκ τοῦ πλοίου καὶ χαλασάντων τὴν σκάφην εἰς τὴν θάλασσαν, προφάσει ὡς ἐκ πρῴρας μελλόντων ἀγκύρας ἐκτείνειν,
Кора́бленикѡмъ же и҆́щꙋщымъ бѣжа́ти и҆з̾ кораблѧ̀ и҆ низвѣ́сившымъ ладїю̀ въ мо́ре, и҆звѣ́томъ а҆́ки ѿ но́са хотѧ́щымъ кѡ́твы просте́рти,
30–31The sailors however, were about to escape, having no faith in what was said: but the centurion does believe Paul. For he says, If these flee, "ye cannot be saved": so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. See how as in a church they are instructed by the calmness of Paul's behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case.
Homily on Acts 53
Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.
εἶπεν ὁ Παῦλος τῷ ἑκατοντάρχῃ καὶ τοῖς στρατιώταις· ἐὰν μὴ οὗτοι μείνωσιν ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε.
речѐ па́ѵелъ со́тникꙋ и҆ во́инѡмъ: а҆́ще не сі́и пребꙋ́дꙋтъ въ кораблѝ, вы̀ спасти́сѧ не мо́жете.
Paul said to the centurion and to the soldiers, "Except these abide in the ship, ye cannot be saved": so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it. And if the sailors did not as yet comply with his bidding, yet afterwards they do so: for in fact this is a reckless sort of people.
Homily on Acts 53
But when he said, "Unless these stay in the ship, you cannot be saved," Paul spoke wisely, so as to hold them and not let the prophecy fail. Therefore when they saw that their lack of resolve had put them in danger, then they began to obey him. For if they had complied under the notion of fate, although they were Gentiles, having ignored the counsel of the holy man they would have permitted the sailors to depart. [AMMONIUS]
Commentary on Acts
"Unless these men stay in the ship, you cannot be saved," etc. Because in the danger of shipwreck, the knowledge of sailors who were experienced in the sea was more beneficial than the weapons of soldiers, they were therefore more likely to control the boat than to let the sailors be cast away.
Commentary on Acts
Then the soldiers cut off the ropes of the boat, and let her fall off.
τότε οἱ στρατιῶται ἀπέκοψαν τὰ σχοινία τῆς σκάφης καὶ εἴασαν αὐτὴν ἐκπεσεῖν.
Тогда̀ во́ини ѿрѣ́заша ᲂу҆́жѧ ладїѝ и҆ ѡ҆ста́виша ю҆̀ ѿпа́сти.
After they realized that their bad will had caused them to fall into dangers, they began to believe Paul by thinking that the appropriate words of the righteous were more effective for their salvation than the fate in danger, which has no name. In fact, if they had believed in fate, like the Gentiles, after despising the words of that pious man, they would have allowed the sailors to escape by saying, “Let them go. This has nothing to do with our salvation.” But they did not speak nor act so foolishly, neither were they deceived or enticed by ignorance. Therefore, based on these facts, many must reject their opinion about fate and fortune.
Catena on the Acts of the Apostles 27.31-32
"Then the soldiers cut the ropes of the boat." God arranged it so that Paul was not believed at first, but was believed after his words were tested by experience; which is what happened. Look: the centurion believes Paul to such an extent that he allows the boat to be destroyed; the sailors, however, did not yet believe, but believed afterwards, since these people were poorly educated.
Commentary on Acts
And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing.
Ἄχρι δὲ οὗ ἔμελλεν ἡμέρα γίνεσθαι, παρεκάλει ὁ Παῦλος ἅπαντας μεταλαβεῖν τροφῆς λέγων· τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες ἄσιτοι διατελεῖτε, μηδὲν προσλαβόμενοι.
Є҆гда́ же хотѧ́ше де́нь бы́ти, молѧ́ше па́ѵелъ всѣ́хъ, да прїи́мꙋтъ пи́щꙋ, глаго́лѧ: четыренадесѧ́тый дне́сь де́нь ждꙋ́ще, не ꙗ҆́дше пребыва́ете, ничто́же вкꙋси́вше:
33–34And how, say you, did they go without food, having taken nothing? How did they bear it? Their fear possessed them, and did not let them fall into a desire of food, being, as they were, at the point of extreme jeopardy; but they had no care for food. Moreover, the place is a trying one, for it was in the Adriatic, and then their long abstinence. They were in the midst of death. It was now the fourteenth day that they were going without food, having taken nothing.
Homily on Acts 53
Let us examine by what formula the memorable mysteries of the godly figure have significance: the multitude was ordered to be fed from the flesh of a lamb at that time when the lights of the first month shone forth, on the day proceeding from this number [fourteen]; when the protection of this [flesh] had been tasted, the free [multitude] deserved to avoid the darkness of the Nile. Paul at a similar interval persuades those whom he wishes to take out of the sea of the world to feast with him and to taste sacred food. He is following the esteemed footsteps of Moses. The actions of Moses and Paul, if looked at intently, are different in their locations but alike in their causes, and the repeated deliverance is raised out of one font: in it Christ is the Lamb, [and] Christ too is considered the Bread from heaven, which he himself also teaches. One who will have consumed Jesus in his body is free from the Enemy, nor do Pharaoh and Egypt now keep their powers. Immediately all the weapons of the demon are sunk in these waters, from which he who had been a captive is reborn as a child. The surge of the salty depths is also left behind, and the marshes of the foul serpent are overcome. Christ lavishes pastures upon his rescued flock, in their own names, as true Shepherd to one who now eats.
On the Acts of the Apostles 2
"And when it began to be light, Paul besought," etc. After fourteen days of storm, Paul besought them to take food, since it was clear that, of two hundred seventy-six men, not even a hair of their heads had been lost. To encourage others by his own example, he broke bread and himself began to eat. When it was day, catching sight of a certain creek, they made towards the nearby shores. The ship, however, was broken up by reefs and waves, and the decision was that everyone should swim out. It thus came to pass that, while the ship was lost, everyone quickly reached the wished-for land unhurt.
Complexiones on the Acts of the Apostles
And as the day was about to dawn, Paul urged everyone to take some food. In this passage, the most beautiful sense of allegory is laid open, as Paul urged those he promised would be saved from the wreck to take food. And because they were being guided by four anchors amid the force of the waves in the middle of the night, at daybreak, they made for the shore; for no one escapes the tempests of this age unless he is fed with the bread of life. And he who in the night of present tribulations leans with all his might on wisdom, fortitude, temperance, and justice, soon achieves, with the Lord's assistance shining forth, the haven of safety he sought, so long as he seeks only the flame of love to warm his heart.
Commentary on Acts
Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you.
διὸ παρακαλῶ ὑμᾶς μεταλαβεῖν τροφῆς· τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει· οὐδενὸς γὰρ ὑμῶν θρὶξ ἐκ τῆς κεφαλῆς πεσεῖται.
тѣ́мже молю̀ ва́съ прїѧ́ти пи́щꙋ, се́ бо къ ва́шемꙋ спасе́нїю є҆́сть: ни є҆ди́номꙋ бо ѿ ва́съ вла́съ главы̀ ѿпаде́тъ.
"Therefore I insist you to take food." Paul urges them to partake of food, and he himself partakes first, persuading not by words but by deed.
Commentary on Acts
"For this," he says, "is for your survival," that is, to eat, in case you perish through hunger. For they had no concern for food, since the danger was not about those present. From where then did it reveal to them that the number had increased among those sailing? It was fitting for them to ask the reason for which they sail, and to learn everything.
Commentary on Acts
And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.
εἰπὼν δὲ ταῦτα καὶ λαβὼν ἄρτον εὐχαρίστησε τῷ Θεῷ ἐνώπιον πάντων, καὶ κλάσας ἤρξατο ἐσθίειν.
Ре́къ же сїѧ̑ и҆ прїе́мь хлѣ́бъ, благодарѝ бг҃а пред̾ всѣ́ми и҆ прело́мль нача́тъ ꙗ҆́сти.
But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, "made thanksgiving to God."
On Prayer
35–36And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls. Observe, his giving thanks after all that had happened strengthened them. For this showed an assured mind that they would be saved. "Then were they all of good cheer; and they also took some meat." And not only so, but henceforth they so cast all their care upon Paul, that they even cast out the corn, being so many.
Homily on Acts 53
That Paul began to eat was so that he would not die of hunger. "Having taken bread, he gave thanks to God" for what had happened. The order of the Eucharist also teaches us to say the same thing: "We thank Thee, O God, that Thou hast vouchsafed us…"
Commentary on Acts
Then were they all of good cheer, and they also took some meat.
εὔθυμοι δὲ γενόμενοι πάντες καὶ αὐτοὶ προσελάβοντο τροφῆς·
Благонаде́жни же бы́вше всѝ, и҆ ті́и прїѧ́ша пи́щꙋ:
“He took bread, and giving thanks to God in the presence of all, he broke it and began to eat.” Since Paul saw that they had believed out of necessity and that the time was not opportune to announce Christ to them, as they were broken in spirit and uncertain, he teaches them some piety, namely, not to break bread before giving thanks to the one God, and then to eat. And he teaches us the same, and the way of celebrating Eucharist appears to be this: “We give thanks to you, God, because you deigned to allow us to live until now, without eating bread. Therefore giving glory to you, we break bread for sustenance.”
Catena on the Acts of the Apostles 27.35-36
And we were in all in the ship two hundred threescore and sixteen souls.
ἦμεν δὲ ἐν τῷ πλοίῳ αἱ πᾶσαι ψυχαὶ διακόσιαι ἑβδομήκοντα ἕξ.
бѣ́ же въ кораблѝ всѣ́хъ дꙋ́шъ двѣ́стѣ се́дмьдесѧтъ и҆ ше́сть.
Two hundred and seventy-six souls: whence had they victuals? See how they do their part as men, and how Paul does not forbid them. They had thrown out the rest of the corn, but they trusted Paul's assurance for all.
Homily on Acts 53
And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea.
κορεσθέντες δὲ τροφῆς ἐκούφιζον τὸ πλοῖον ἐκβαλλόμενοι τὸν σῖτον εἰς τὴν θάλασσαν.
Насы́щшесѧ же бра́шна, ѡ҆блегчи́ша кора́бль, и҆змета́юще пшени́цꙋ въ мо́ре.
And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.
Ὅτε δὲ ἡμέρα ἐγένετο, τὴν γῆν οὐκ ἐπεγίνωσκον, κόλπον δέ τινα κατενόουν ἔχοντα αἰγιαλόν, εἰς ὃν ἐβουλεύσαντο, εἰ δύναιντο, ἐξῶσαι τὸ πλοῖον.
Є҆гда́ же де́нь бы́сть, землѝ не познава́хꙋ: нѣ́дро же нѣ́кое ᲂу҆смотрѣ́ша и҆мꙋ́щее песо́къ {бре́гъ}, въ не́же, а҆́ще мо́щно є҆́сть, совѣща́ша и҆звлещѝ кора́бль.
And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων, καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
И҆ кѡ́твы собра́вше, везѧ́хꙋсѧ по мо́рю: кꙋ́пнѡ ѡ҆сла́бивше ᲂу҆́жѧ корми́лѡмъ и҆ воздви́гше ма́лое вѣ́трило къ ды́шꙋщемꙋ вѣ́трецꙋ, везо́хомсѧ на кра́й {бре́гъ}.
And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord.
Dogmatical and Historical Fragments
"They made towards shore," having given the rudder-handles to the wind: for oftentimes they do it not in this way. They were borne along, having loosed the rigging, that is, the sails.
Homily on Acts 53
And hoisting the foresail, according to the direction of the breeze, they made for the shore. The foresail is a small sail contrived more for steering the ship than for speed.
Commentary on Acts
They loosened the ropes when day came; and by day the ship is also taken down, so that those on board would not perish from fear and so that they might see the fulfillment of the prophecy.
Commentary on Acts
And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves.
περιπεσόντες δὲ εἰς τόπον διθάλασσον ἐπώκειλαν τὴν ναῦν, καὶ ἡ μὲν πρῷρα ἐρείσασα ἔμεινεν ἀσάλευτος, ἡ δὲ πρύμνα ἐλύετο ὑπὸ τῆς βίας τῶν κυμάτων.
Впа́дше же въ мѣ́сто и҆со́пное, ᲂу҆вѧзи́ша кора́бль: и҆ но́съ ᲂу҆́бѡ ᲂу҆вѧ́зшїй пребы́сть недви́жимь, корми́ло же разбива́шесѧ ѿ нꙋ́жды во́лнъ.
"And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves;" for when there is a strong wind, this is the consequence, the stern bearing the brunt of the storm.
Homily on Acts 53
And when we had fallen into a place where two seas met, they ran the ship aground. The place is called "bithalassum," bicursal, because the Greeks call the sea "thalassa." It signifies a stretch of land projecting into the sea and surrounded on both sides by the same sea dividing itself.
Commentary on Acts
And the prow stuck fast and remained immovable, but the stern was broken by the violence of the waves, etc. Thus this ship perished, not from a light run over the waves, but by being violently thrust into the bed of the sea itself, partly held by the ground, partly broken by the raging waves. Such indeed is the fate of a soul given to this world, which, neglecting to trample on the desires of the world, fixes the prow of its intention deeply into the earth, dissolving the entire structure of subsequent works by the waves of cares. But those who escape by fragments of this boat seek the land, as others act more cautiously by the examples of those perishing.
Commentary on Acts
And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.
τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτείνωσι, μή τις ἐκκολυμβήσας διαφύγοι.
Во́инѡмъ же совѣ́тъ бы́сть, да ᲂу҆́зники ᲂу҆бїю́тъ, да не кто̀ поплы́въ и҆збѣ́гнетъ.
Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him.
Homily on Acts 53
It should be noted that they kill someone voluntarily, and fate cannot prevent the commission of murder. So then, the soldiers voluntarily decide upon the act of murder and proceed to carry it out; however, having obeyed the centurion, they again and likewise voluntarily abandon their intention. They could have disobeyed the centurion, since there were many of them and strength was on their side, but the will and free desire do what they want and do not do what they do not want.
Commentary on Acts
But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:
ὁ δὲ ἑκατοντάρχης βουλόμενος διασῶσαι τὸν Παῦλον ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσέ τε τοὺς δυναμένους κολυμβᾶν ἀπορρίψαντας πρώτους ἐπὶ τὴν γῆν ἐξιέναι,
Со́тникъ же, хотѧ̀ соблюстѝ па́ѵла, возбранѝ совѣ́тꙋ и҆́хъ, повелѣ́ же могꙋ́щымъ пла́вати, да и҆зскочи́вше пе́рвѣе и҆зы́дꙋтъ на кра́й,
43–44And so it was through themselves being saved that they learnt who Paul was. But some one may say: why did he not save the ship? That they might perceive how great a danger they had escaped: and that the whole matter depended, not on the help of man, but on God's hand saving them independently of a ship.
Homily on Acts 53
Again the devil tries to impede the prophecy: the soldiers wanted to kill the prisoners, but the centurion prevented them in order to save Paul. The centurion had become a very dear friend.
Catena on the Acts of the Apostles 27.41-43
But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.
Homily on Acts 53
Again from this it is shown that Paul had been favored, for although some wished to kill him so that the prophecy about Paul might not fail, the centurion did not allow them to be killed in order to save Paul.
Commentary on Acts
And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.
καὶ τοὺς λοιποὺς οὓς μὲν ἐπὶ σανίσιν, οὓς δὲ ἐπί τινων τῶν ἀπὸ τοῦ πλοίου. καὶ οὕτως ἐγένετο πάντας διασωθῆναι ἐπὶ τὴν γῆν.
а҆ про́чїи, ѻ҆́ви ᲂу҆́бѡ на дщи́цахъ, ѻ҆́ви же на нѣ́чемъ ѿ кораблѧ̀. И҆ та́кѡ бы́сть всѣ̑мъ спасти́сѧ на зе́млю.
So it came to pass, that they escaped all safe to land. Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, and this too in the Hadriatic. There were two hundred and seventy-six souls in all: no small matter this also, if indeed they believed. The voyage was at an unseasonable time. It is natural to suppose they would ask the reason why they were sailing, and would learn all. Nor was it for nothing that the voyage was so protracted; it afforded Paul an opportunity for teaching.
Homily on Acts 53
AND when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band.
Ὡς δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν Ἰταλίαν, παρεδίδουν τόν τε Παῦλον καί τινας ἑτέρους δεσμώτας ἑκατοντάρχῃ ὀνόματι Ἰουλίῳ σπείρης Σεβαστῆς.
[Заⷱ҇ 50] И҆ ꙗ҆́коже сꙋ́ждено бы́сть ѿплы́ти на́мъ во і҆талі́ю, преда́хꙋ па́ѵла же и҆ и҆ны̑ѧ нѣ́кїѧ ю҆́зники со́тникꙋ, и҆́менемъ і҆ꙋ́лїю, спі́ры севасті́йскїѧ.